Chapter 4.2

ii. After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness, and true holiness, after his own image; having the law of God written in their hearts, and power to fulfill it; and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject unto change. Beside this law written in their hearts, they received a command, not to eat of the tree of the knowledge of good and evil; which while they kept, they were happy in their communion with God, and had dominion over the creatures.

The Westminster Confession's second paragraph on Creation fittingly centers on mankind. An important emphasis is on the distinctiveness of mankind versus the other creatures. One of the great problems with the evolutionary dogma so dominant in our culture today is that it strips mankind of the special dignity that comes with being made in God's image. It is interesting that the Confession itself does not deal directly with the details of Genesis 2:7, "the LORD God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature." The Larger Catechism is very clear, however, that "God formed the body of the man of the dust of the ground, and the woman of the rib of the man" (WLC 17), which clearly rules out any theory of evolutionary processes involved in the creation of Adam and Eve.

Whereas the secular humanist would have mankind look downward to the beasts for his identity, the Bible would have man look upwards to God. Psalm 8:5-8, for instance, places Adam in a mediating position between the angels and the lower created order: "you have made him a little lower than the heavenly beings and crowned him with glory and honor. You have given him dominion over the works of your hands; you have put all things under his feet, all sheep and oxen, and also the beasts of the field, the birds of the heavens, and the fish of the sea." Notice that while Adam is placed between the heavenly beings and the earthly beasts, his identity is found above rather than below. He was made "a little lower than the heavenly beings" rather than a little above the beasts. Moreover, Adam was invested with authority on God's behalf to rule the creatures of the earth. This doctrine makes a world of difference in how we think about ourselves. We are special among all the other beings of the earth, "crowned with glory and honor," and have special obligations to God as his vicegerents in the world.

The Bible's teaching on creation further assails the secularist mindset in the clear ordering of the beings that God made. Neo-pagan culture is determined to eradicate all biblical distinctions: the distinction between God and man, male and female, humankind and the beasts, good and evil, etc. But the Bible's teaching establishes a clear order. What a mistake it is, therefore, when Christians think it helps our witness by downplaying the Bible's distinctions, especially when it comes to gender. Instead, we bear testimony to God the Creator by wholesomely emphasizing the gender pattern which is essential to God's good design in Creation. Christians should therefore not accommodate the cultural demand that men and women be treated as if they are the same. At the same time, the Bible does clearly show the fundamental unity and shared dignity of men and women within humanity. Similarly, the Confession emphasizes that man was made with a God-given awareness of moral truth. There is good and evil and mankind was made to know them, "having the law of God written in their hearts."

The Confession presents a strong doctrine of mankind as bearing the image of God. By stating that men and women were created "with reasonable and immortal souls," the divines point out that mankind was made to understand and know God. We were created to worship and were obliged by our creation to obey and glorify God.

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We exist to call the Church, amidst a dying culture, to repent of its worldliness, to recover and confess the truth of God’s Word as did the reformers, and to see that truth embodied in doctrine, worship, and life.